一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
通＿二法華義疏＿一。至＿レ登＿二講訓＿一。緇侶日填委。時仏窟則公。方
以＿二禅道＿一重。而師与＿レ之斉＿レ名。尋奉＿レ旨尸＿二 天台国清寺＿一。初
智者大師。毎年九月。約＿二 七日＿一立＿二金光明道場＿一。集＿二 四衆＿一
薫修。当時檀施鼎臻。供養豊縟。自＿二大師之沒＿一世亦変更。
道場寖以寂莫。至＿レ是幾絶。太和中。主事僧清蘊謀＿二之於
師＿一。置＿二荘田十二頃＿一。以給＿二光明会飲食費＿一。於＿レ是始足＿三以
伝＿二之久遠＿一矣。会昌二年五月寂。世報八十三。僧夏五十
五。所度弟子幼清等某々若干人。樹＿二塔于寺之西峯＿一。韓
又為＿レ銘。師身長六尺有余。処＿二万僧中＿一。若＿二鶏群之鶴＿一。眼不＿二
旋顧＿一。口無＿二戯言＿一。行住坐臥罔＿レ非＿二律範＿一云。
　　唐総持寺法宝大師伝
大師諱玄暢。字申之。出＿二宣城陳氏＿一。幼而穎敏異＿二常兒＿一。戯
則聚＿レ沙為＿レ塔。摘＿レ葉為＿レ香。九歳依＿二清逸上人於涇県水西
寺＿一習＿二経典＿一。十九獲＿二薙染＿一。二十受＿二大戒於福州兜率戒壇＿一。
聴＿二-掇律科＿一。深得＿二宗旨＿一。適聞＿下京師西明寺有＿二澂照大師旧
院＿一。而恵正律師住＿レ此開化＿上即造。以＿二 天性邁雄＿一雑＿二-処衆
中＿一頭角尤高。服勤久之。遂得＿二其法＿一。澂照大師六世之孫
【右頁下段】
也。受＿二 三学大徳之職＿一。以＿二講律＿一著＿レ名。会昌中。武皇廃＿レ教。
京兆緇侶甚憂＿レ之。時両街僧録霊宴弁章等。集＿レ衆議宣。
上＿レ表以諫。庶幾上聴而停＿二-罷前詔＿一。於＿レ是推＿レ師為＿レ首。師乃
奮＿二護法志＿一。著＿二歴代帝王録＿一。進奏陳＿レ諫而不＿レ納。師不＿レ弛＿二
道情＿一。潜居而待＿レ時。大中初。宣宗帝復＿レ教。師奉＿レ勅入＿二内
庭＿一。挙＿二-宣法要＿一。帝大悦。充＿二内外臨壇大徳＿一。賜以＿二法衣一
襲＿一。咸通間。懿宗帝欽＿二師徳＿一。蕃錫屢臻。師奏以＿二本生心
地観経＿一入＿レ蔵。継奉＿レ旨為＿二追福院首領＿一。兼＿二総持寺第一
座＿一。乾符元年賜＿二号法宝大師＿一。二年三月二十一日謝世。
俗齢七十九。僧臘五十九。門人以＿二其年四月二十五日＿一
塔＿二于長安邑高陽郷小梁邨＿一。所度弟子数千人。嗣＿二其法＿一
者曰＿二元表＿一曰＿二恵柔等＿一若干人。師講＿レ律六十会。所＿レ著有＿二
事抄顕正記十巻。名義図三宝五運各三巻＿一。師亦六十家
之一也。尚書礼部侍郎崔沆勒＿二文其碑＿一。以頌＿レ徳。
賛曰。人処＿二平居無事＿一。雖＿二至薄劣＿一。皆可＿二以勉＿一レ事。及＿レ遇＿二
災変＿一。非＿二奇偉不凡之士＿一不＿レ能＿レ完＿二其節＿一也。会昌廃教。人
百＿二其憂＿一。大師忘＿レ躯捍＿二大法＿一。不＿レ懼＿二威権＿一。表奏陳＿レ諫。惜
【左頁上段】
帝固執而不＿レ従。而大師夷険一致不＿レ変＿二其恒度＿一。終遭＿二-逢
有道維新之朝＿一。起＿二宗教于衰替之余＿一。固奇偉不凡之士。
而無＿レ忝＿二于南山六世孫＿一者也。
　　唐従志律師伝
京兆有＿二律師＿一。名従志。未＿レ知＿二其氏＿一。西明恵正律師門人也。
及＿レ精＿二律蔵＿一。解＿二 一字＿一以無＿レ疑。自＿レ爾弘演無＿二暇日＿一。緇白欽
仰翕如也。玄砺彦偁等皆入＿レ門受学。師嘗著＿二事抄継宗
記若干巻＿一。乃六十家之一也。
　　唐呉郡破山寺文挙達律師伝
律師諱常達。字文挙。姓顧氏。世居＿二海隅＿一。蚤歳辞＿レ俗。自＿二
何陽大福山＿一遊＿二-学江淮諸刹＿一。年二十三受具。専＿二精毘尼＿一。
兼冶＿二法華。涅槃＿一。渉＿二-獵陰符老荘之書＿一。模＿二-勒二王之筆蹟＿一。
又参＿二禅旨＿一。頗臻＿二其妙＿一以＿レ律不＿レ外＿二乎禅＿一也。会武宗惑＿二邪
説＿一廃＿二大教＿一。師歎曰。我生不＿レ辰。有＿二如＿レ此者＿一。由＿レ是山棲
野処。以適＿二其変＿一。及＿二宣宗皇帝即位＿一。仏法荐興。伽藍蘭
若往往修挙。師因還＿二郷里＿一。太守韋曙。崇重甚厚。咸通十
二年応＿レ請講律。四衆向＿レ化者日多。十五年七月僧自恣
【左頁下段】
日。請＿二-両序諸比丘＿一。合爪言＿レ別。未＿レ幾示＿レ疾。久不＿レ廖絶＿レ
食七昏旦。九月十六日安然而化。春秋七十四。坐五十
一夏。所度弟子会清伝朗等若干人。奉＿二霊柩＿一殯＿二于寺之
東南三百歩＿一既三年。就＿レ墳建＿レ塔焉。穎川陳言譔＿レ銘。師
立志清遠。淡＿二-然世外＿一。棲＿二-息林丘＿一。動経＿二数載＿一。室帯＿二薜蘿＿一
不＿レ顧也。思＿三蚕衣非＿二慈悲者之服＿一。終＿レ身未＿二嘗服＿一レ之。行道
之余。好作＿二詩文＿一。用＿二元和体＿一。嘗著＿二青山履道歌＿一。播＿二 人脣
吻＿一云。
賛曰。獣毛蚕口害＿レ物傷＿レ慈。儒門之君子猶節約之。況於＿二
釈氏＿一乎。故律制不＿レ許＿二受用＿一。今観＿二達律師＿一。終＿レ身不＿レ服＿二蚕
衣＿一。其能体＿二仏之慈行＿一者哉。或曰。蚕衣小律所＿レ制。而大
乗未＿二必拘＿一也。予曰。談何容易。不＿レ服＿二絲綿絹帛及靴履
裘毳＿一。楞厳之明訓也。皮革。履屣。憍奢耶衣。如＿レ是衣服悉
皆不＿レ畜。亦涅槃之明訓也。子其未＿二之聞＿一乎。曰。天須菩
提宿＿二 七宝舎＿一。得＿二好衣食＿一。即得＿二無学果＿一。此得道在＿レ心。亦
何形服之足＿レ云乎。曰。子言固美矣。雖＿レ然試反＿レ己而思＿レ
之。実為＿二得道＿一否。今意在＿二温暖＿一而道置之弗＿レ論。不＿レ知其

現代語訳

【右頁上段】
法華義疏に通じた。講訓に登るに至って、僧侶が日々詰めかけた。時に仏窟の則公が、禅道を以て重んぜられていたが、師は之と名を斉しくした。尋いで詔を奉じて天台国清寺を主宰した。初め智者大師は、毎年九月に約七日間金光明道場を立て、四衆を集めて薫修した。当時檀施が盛んに集まり、供養は豊かであった。大師の没後世も変更し、道場は次第に寂しくなった。ここに至ってほとんど絶えようとしていた。太和中、主事僧清蘊が師と謀って、荘田十二頃を置いて、光明会の飲食費に給した。ここにおいて始めて久遠に伝えるに足るようになった。会昌二年五月に寂した。世報八十三。僧夏五十五。所度の弟子幼清等某々若干人。寺の西峯に塔を樹てた。韓又が銘を為した。師の身長は六尺有余。万僧の中に処して、鶏群の鶴の如くであった。眼は旋顧せず、口に戯言無く、行住坐臥律範に非ざることなしと云う。

　　唐総持寺法宝大師伝
大師の諱は玄暢、字は申之。宣城の陳氏に出でた。幼くして穎敏で常児に異なった。戯れれば則ち沙を聚めて塔と為し、葉を摘んで香と為した。九歳で涇県水西寺の清逸上人に依って経典を習った。十九で薙染を獲、二十で福州兜率戒壇で大戒を受けた。律科を聴掇し、深く宗旨を得た。適たま京師西明寺に澂照大師の旧院があり、而して恵正律師がここに住して開化していることを聞いて即座に造った。天性邁雄を以て衆中に雑処して頭角尤も高かった。服勤すること久しくして、遂にその法を得た。澂照大師六世の孫

【右頁下段】
である。三学大徳の職を受け、講律を以て名を著した。会昌中、武皇が教を廃した。京兆の緇侶は甚だこれを憂えた。時に両街僧録霊宴・弁章等が、衆を集めて議宣し、表を上って以て諫めた。庶幾くは上聴して前詔を停罷せんことを。ここにおいて師を推して首と為した。師は乃ち護法の志を奮い、歴代帝王録を著して、進奏して陳諫したが納れられなかった。師は道情を弛めず、潜居して時を待った。大中初、宣宗帝が教を復した。師は勅を奉じて内庭に入り、法要を挙宣した。帝大いに悦び、内外臨壇大徳に充てた。法衣一襲を賜った。咸通間、懿宗帝は師の徳を欽い、蕃錫屡々臻った。師は本生心地観経を以て蔵に入ることを奏し、継いで旨を奉じて追福院首領となり、総持寺第一座を兼ねた。乾符元年法宝大師の号を賜った。二年三月二十一日謝世した。俗齢七十九。僧臘五十九。門人はその年四月二十五日を以て長安邑高陽郷小梁邨に塔した。所度の弟子数千人。その法を嗣ぐ者に元表・恵柔等若干人と曰う。師は律を講ずること六十会。所著に事抄顕正記十巻、名義図・三宝・五運各三巻がある。師も六十家の一である。尚書礼部侍郎崔沆が文をその碑に勒して、以て徳を頌した。

賛に曰く。人が平居無事に処する時は、至って薄劣といえども、皆以て事を勉めることができる。災変に遇うに及んでは、奇偉不凡の士に非ざれば其の節を完うすることができない。会昌の廃教に、人は其の憂いを百倍した。大師は躯を忘れて大法を捍ち、威権を懼れず、表奏して陳諫した。惜しむらくは

【左頁上段】
帝が固執して従わなかった。而して大師は夷険一致して其の恒度を変えなかった。終に有道維新の朝に遭逢し、衰替の余から宗教を起こした。固より奇偉不凡の士であって、南山六世の孫に忝じることがない者である。

　　唐従志律師伝
京兆に律師あり、名は従志。未だ其の氏を知らず。西明恵正律師の門人である。律蔵に精通し、一字を解して疑い無し。爾来弘演に暇日無し。緇白欽仰すること翕如たり。玄砺・彦偁等皆門に入って受学した。師嘗て事抄継宗記若干巻を著した。乃ち六十家の一である。

　　唐呉郡破山寺文挙達律師伝
律師の諱は常達、字は文挙。姓は顧氏。世々海隅に居した。早歳に俗を辞し、何陽大福山自り江淮の諸刹に遊学した。年二十三で具足戒を受け、毘尼を専精した。兼ねて法華・涅槃を冶め、陰符・老荘の書を渉獵し、二王の筆蹟を模勒した。また禅旨に参じ、頗る其の妙に臻った。律が禅に外ならざるを以てである。会々武宗が邪説に惑って大教を廃した。師嘆いて曰く。我生まれて辰ならず。此の如き者有り。是に由って山棲野処し、以て其の変に適した。宣宗皇帝即位に及んで、仏法荐興し、伽藍・蘭若往々修挙された。師因って郷里に還った。太守韦曙は、崇重すること甚だ厚かった。咸通十二年請に応じて律を講じた。四衆化に向う者日に多し。十五年七月僧自恣の

【左頁下段】
日、両序の諸比丘を請じて、合爪して別を言った。幾ばくもなく疾を示し、久しく廖らず食を絶つこと七昏旦。九月十六日安然として化した。春秋七十四。坐五十一夏。所度の弟子会清・伝朗等若干人。霊柩を奉じて寺の東南三百歩に殯した。既に三年、墳に就いて塔を建てた。穎川陳言が銘を譔った。師は志を立てること清遠で、淡然として世外にあった。林丘に棲息し、動もすれば数載を経た。室に薜蘿を帯びても顧みなかった。蚕衣は慈悲者の服に非ずと思い、終身未だかつて之を服さなかった。行道の余、詩文を作ることを好み、元和体を用いた。嘗て青山履道歌を著し、人の脣吻に播かれたと云う。

賛に曰く。獣毛・蚕口は物を害し慈を傷つける。儒門の君子ですら之を節約する。況んや釈氏においてをや。故に律制は受用を許さない。今達律師を観るに、終身蚕衣を服さず。其れ能く仏の慈行を体する者であろうか。或る人曰く。蚕衣は小律の制する所で、大乗は必ずしも拘らない。予曰く。談何ぞ容易ならん。絲綿・絹帛及び靴履・裘毳を服さざるは、楞厳の明訓である。皮革・履屣・憍奢耶衣、是の如き衣服悉く皆畜えざるは、亦た涅槃の明訓である。子其れ未だ之を聞かざるか。曰く。天須菩提は七宝舎に宿し、好衣食を得て、即ち無学果を得た。此れ得道心に在り。亦何ぞ形服の云うに足らんや。曰く。子の言固より美なり。然りと雖も試みに己に反って之を思え。実に得道の為ならんや否や。今意温暖に在りて道は之を置いて論ぜず。其の知らざる

英語訳

**Right Page Upper Section**
He mastered the Lotus Sutra commentary. When he began giving lectures, monks flocked to him daily. At that time, Master Zegong of Fotku was revered for the Chan way, and our Master's reputation equaled his. Soon he received an imperial edict to preside over Guoqing Temple at Tiantai. Originally, Great Master Zhizhe had established a Golden Light Sutra assembly every year in the ninth month for about seven days, gathering the four assemblies for spiritual cultivation. At that time donations poured in abundantly and offerings were plentiful. After the Great Master's death, times changed and the assembly gradually became desolate, nearly ceasing by this time. During the Taihe era, the temple administrator monk Qingyun consulted with the Master and established twelve qing of temple lands to provide for the food expenses of the Golden Light assembly. From this point it became sufficient to transmit the tradition for a long time. He passed away in the fifth month of the second year of Huichang. His worldly age was eighty-three, his monastic years fifty-five. His ordained disciples included Youqing and several others. A stupa was erected on the western peak of the temple. Han You composed the inscription. The Master was over six feet tall. Among ten thousand monks, he was like a crane among chickens. His eyes never wandered about, his mouth spoke no frivolous words, and in walking, standing, sitting, and lying down, nothing was outside the vinaya standards.

**Biography of Great Master Fabao of Zongchi Temple**
The Great Master's taboo name was Xuanchang, courtesy name Shenzhi. He came from the Chen family of Xuancheng. As a child he was exceptionally intelligent, different from ordinary children. When playing, he would gather sand to make stupas and pick leaves for incense. At nine he studied the canonical texts under Venerable Qingyi at Shuixi Temple in Jing County. At nineteen he received ordination, and at twenty received full precepts at the ordination platform of Tushita [Temple] in Fuzhou. He studied the vinaya curriculum and deeply grasped its essential meaning. Learning that there was the former quarters of Great Master Chengzhao at Ximing Temple in the capital, where Vinaya Master Huizheng resided and taught, he immediately went there. With his naturally outstanding character, when mingling among the assembly his prominence was especially high. After long devoted service, he finally obtained the dharma transmission. He was a sixth-generation spiritual descendant

**Right Page Lower Section**
of Great Master Chengzhao. He received the position of Great Virtue of the Three Studies and became famous for lecturing on vinaya. During the Huichang era, Emperor Wu abolished the teachings. The clergy of the capital region were deeply worried. At that time the monastic recorders of the two streets, Lingyan and Bianzhang, gathered the assembly for discussion and submitted a memorial in remonstrance, hoping the emperor would listen and rescind the previous edict. They elected our Master as their leader. The Master then aroused his spirit to protect the dharma, wrote the "Record of Emperors Through the Ages," and submitted it as remonstrance, but it was not accepted. The Master did not slacken his dedication to the Way, dwelling in seclusion and awaiting the right time. At the beginning of Dazhong, Emperor Xuanzong restored the teachings. The Master received an edict to enter the inner court and proclaimed the dharma essentials. The emperor was greatly pleased and appointed him Great Virtue Presiding Over Internal and External Ordination Platforms. He was granted a set of dharma robes. During the Xiantong era, Emperor Yizong revered the Master's virtue and bestowed frequent honors. The Master memorialized to include the "Fundamental Consciousness and Mental Ground Contemplation Sutra" in the canon. Subsequently he received orders to serve as head of the Merit-Dedication Institute and concurrently as first seat of Zongchi Temple. In the first year of Qianfu he was granted the title Great Master Fabao. On the twenty-first day of the third month of the second year he passed away. His secular age was seventy-nine, his monastic years fifty-nine. His disciples interred him on the twenty-fifth day of the fourth month of that year at Xiaoliang Village in Gaoyang Township of Chang'an County. His ordained disciples numbered in the thousands. Those who inherited his dharma included Yuanbiao, Huirou, and several others. The Master lectured on vinaya sixty times. His writings include the "Record Revealing the Correct Meaning of the Commentary" in ten fascicles, and "Diagrams of Names and Meanings," "Three Jewels," and "Five Movements" in three fascicles each. The Master was also one of the sixty [great vinaya masters]. Minister and Vice Minister of Rites Cui Hang inscribed his stele to praise his virtue.

The eulogy says: When people dwell in peaceful times without troubles, even the most inferior can manage to fulfill their duties. But when encountering disasters and changes, only extraordinary and uncommon persons can maintain their integrity. During the Huichang persecution of Buddhism, people's worries increased a hundredfold. The Great Master forgot his own safety to defend the Great Dharma, feared no威 authority, and submitted memorials of remonstrance. Regrettably,

**Left Page Upper Section**
the emperor stubbornly refused to follow his advice. Yet the Great Master remained consistent through adversity and prosperity, never changing his constant demeanor. In the end he encountered an era of enlightened governance and renewal, reviving the religious tradition from its decline. He was truly an extraordinary and uncommon person, bringing no shame to being a sixth-generation spiritual descendant of [Daoxuan of] Nanshan.

**Biography of Vinaya Master Congzhi**
In the capital region there was a Vinaya Master named Congzhi. His family name is unknown. He was a disciple of Vinaya Master Huizheng of Ximing [Temple]. He mastered the vinaya canon and could explain every character without doubt. From then on he expounded [the dharma] constantly without a day of leisure. Both clergy and laity revered him unanimously. Xuanli, Yancheng and others all entered his school to study. The Master once wrote "Continuing the Lineage Record of the Commentary" in several fascicles. He was one of the sixty [great vinaya masters].

**Biography of Vinaya Master Wenju Changda of Poshan Temple in Wu Commandery**
The Vinaya Master's taboo name was Changda, courtesy name Wenju, surname Gu. His family had long resided by the sea. In his early years he left secular life. From Dafu Mountain in Heyang he traveled to study at various monasteries in the Jiang-Huai region. At twenty-three he received full ordination and specialized intensively in vinaya. He also studied the Lotus and Nirvana [sutras], delved into the Yinfu and Laozi-Zhuangzi texts, and practiced calligraphy in the style of the Two Wangs. He also engaged with Chan principles and considerably reached their subtlety, believing that vinaya was not separate from Chan. It happened that Emperor Wuzong was deluded by heterodox teachings and abolished the Great Teaching. The Master sighed: "I was born at an inauspicious time to witness such things." Therefore he dwelt in mountains and wilderness to adapt to these changes. When Emperor Xuanzong ascended the throne, Buddhism flourished again and monasteries and hermitages were everywhere restored. The Master then returned to his native place. Prefect Wei Shu held him in great esteem. In the twelfth year of Xiantong he accepted an invitation to lecture on vinaya. Daily more of the four assemblies came for instruction. On the self-confession day of monks in the seventh month of the fifteenth year,

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he invited the monks of both ranks, pressed his palms together and spoke of parting. Soon after he showed signs of illness, not recovering for a long time and abstaining from food for seven days and nights. On the sixteenth day of the ninth month he peacefully passed away. His age was seventy-four, having sat [in meditation] for fifty-one summers. His ordained disciples included Huiqing, Chuanlang and several others. They escorted his coffin and interred it three hundred paces southeast of the temple. After three years, they built a stupa at the gravesite. Chen Yan of Yingchuan composed the inscription. The Master's aspirations were pure and lofty, dwelling tranquilly beyond the world. He resided in forests and hills, often for several years at a time. His dwelling was covered with vines, but he paid no attention. Thinking that silken clothing was not the garb of the compassionate, he never wore it his entire life. In his leisure from practicing the Way, he enjoyed composing poetry and prose using the Yuanhe style. He once wrote "Song of Walking the Way in Green Mountains," which spread on people's lips.

The eulogy says: Animal fur and silkworm products harm beings and injure compassion. Even gentlemen of the Confucian school practice moderation regarding them. How much more so for followers of Buddhism! Therefore the vinaya regulations do not permit their use. Now observing Vinaya Master Da, who never wore silk clothing his entire life - was he not one who could embody the Buddha's compassionate conduct? Someone said: "Silk clothing is regulated by the minor vinaya, but the Mahayana is not necessarily bound by it." I replied: "How can you speak so easily? Not wearing silk floss, silk fabric, boots, fur coats and down garments is a clear teaching of the Shurangama [Sutra]. Leather, sandals, and kausheya garments - not keeping any such clothing is also a clear teaching of the Nirvana [Sutra]. Have you not heard this?" He said: "The celestial Subhuti dwelled in a seven-jeweled house, obtained fine clothing and food, and immediately attained the fruit of no-more-learning. Attaining the Way lies in the mind - what significance could physical garments have?" I said: "Your words are indeed beautiful. However, try reflecting upon yourself and thinking about it. Is it really for attaining the Way or not? Now your mind is focused on warmth while you set aside the Way without discussing it. Not knowing